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Journal of the Australian Catholic Historical Society Volume 34 2013 Journal Editor: James Franklin ISSN: 0084-7259 Contact General Correspondence, including membership applications and renewals, should be addressed to The Secretary ACHS PO Box A621 Sydney South, NSW, 1235 Enquiries may also be directed to: [email protected] Executive members of the Society President: Dr John Carmody Vice Presidents: Prof James Franklin Mr Geoffrey Hogan Treasurer: Ms Helen Scanlon ACHS Chaplain: Fr George Connolly Picture credit: Front cover: Ironing room, Mount Saint Canice Magdalen laundry, c. 1960s (see articles pp. 70 and 91): Supplied by Good Shepherd Archives, Abbotsford Journal of the Australian Catholic Historical Society Volume 34 2013 Contents Michael Belcher, The Catholics of Wallis Plains 1820-1835: Catholics in a pre-institutional environment .........................................2 George Connolly, Catherine Connolly, governess, wife: A Catholic family, Carcoar, 1868-1880 ................................................18 Neville Meaney, Australian Irish Catholics and Britishness: The problem of British “Loyalty” and “Identity” from the Conscription Crisis to the end of the Anglo-Irish War .............................................28 Rodney Sullivan, Archbishop James Duhig and the Queensland Irish Association, 1898-1920: exploring connections. .44 Bridget Griffen-Foley, Monsignor James Meany, the Catholic Weekly and 2SM . 58 James Franklin, Convent slave laundries? Magdalen asylums in Australia . .72 Janice Konstantinidis, Life in ‘The Mag’ . .93 Margaret Ghosn, The evolving cultural and spiritual identity of Our Lady of Lebanon College over its 40 years ...................................105 Edmund Campion, Spying for the Holy Office: A Sydney story . .117 Ken Healey, Incarnation: ultimate closeness ...........................124 Bruce Kaye, English Christendom and the future of the Anglican Communion. .130 Moira O’Sullivan, Comment: Irish Nuns during English Benedictine Rule ...150 Robert O’Shea, Response: Irish Nuns during English Benedictine Rule . .154 Book reviews Anne Cunningham, The Price of a Wife?, reviewed by Liz Rushen .........157 Charles McGee, The Forgotten Ones, reviewed by John Luttrell ...........158 Mary Elizabeth Calwell: I am bound to be true: The life and legacy of Arthur A . Calwell, reviewed by Janice Garaty . .160 Gerald O’Collins, A Midlife Journey and On the Left Bank of the Tiber and Maev O’Collins, Last of the Lands We Knew, reviewed by Michael Costigan 162 Book note Janice Garaty, Providence Provides: Brigidine Sisters in the New South Wales Province . .169 1 The Catholics of Wallis Plains 1820 -1835: Catholics in a pre-institutional environment Michael Belcher* The Maitland Mercury of 22nd January 1852, reported the death of an “old” man (he was 52!), James Fallen, in his home on Fishery Creek “in comfortable circumstances from his saving habits”. He arrived in the Colony under sentence of seven years in 1818. By 1852 his “circumstances” consisted of a nine acre farm on Fishery Creek with good fences, a strong slab cottage of two rooms, sheds, livestock and produce. He was, unlike most Catholics of that time and place an Englishman, quiet and sober, evidently shy, small and severely pockmarked. Like most ex-convict Catholics, however, he lived an apparently blameless life and died unmarried and alone. But one unique thing about James, something that sets him apart from the great majority of his fellow ex-convict, Catholic pioneers is that he was buried in the Catholic section of Campbell’s Hill Cemetery in a marked grave that still stands today. The question remains “did he practice his faith”? It’s dangerous to argue from a negative but the fact that the Reverend Dean Lynch, who in the 1840s tracked down most parishioners of means to subscribe to his new Church of St John the Baptist in Maitland, did not secure a subscription from James Fallen seems to indicate that James did not regularly attend his parish church. Again this looks as though it might be typical.1 There are three essential components of any body of people which claims to be a Catholic community. These mirror the definition of a parish in the Code of Canon Law.2 The first is a shared understanding of their beliefs, the second is a critical mass of people within a physical locale, and the third is some form of leadership, not necessarily ordained, that can gather the people and provide service, judgement and focus. Who were the faithful, did the “church” exist, and did these early Catholics of Wallis Plains in colonial New South Wales practice their faith in the period before 1 Maitland Mercury 22/1/1852. The subscribers to St Johns are in various editions of the Maitland Mercury during 1843 and early 1844. The convict record of James is available through the Colonial Office records and the Colonial Secretaries papers. Most of these are now available on-line through Ancestry.com. Referencing has been kept to a minimum. Much is also taken from my unpublished PhD thesis: The Child in NSW Society: 1820 to 1837, UNE, 1982. Those interested in pursuing a particular reference can contact me. 2 Canon 515-1. * Dr Michael Belcher [ACHS Councillor] Previously: University of Newcastle; Diocesan Pastoral Support Unit, Diocese of Maitland-Newcastle; Executive Producer ABC Radio, Newcastle. 2 Journal of the Australian Catholic Historical Society 34 (2013), 2-17 The Catholics of Wallis Plains 1820 -1835 the institutional church, in the form of a parish at East Maitland and a parish priest, arrived in 1835? To answer these questions two approaches are taken: a statistical analysis of the 1828 Census; and, an examination of what little written evidence there is.3 In the 1828 Census the area under study was contained within the Counties of Northumberland and Durham. The Census subdistricts comprised Wallis Plains, Paterson’s Plains, First Branch, and Luskintyre. This area is currently covered by the Parishes of East Maitland (established 1835), Maitland (1841), Dungog (1860), Gresford (1872), Morpeth (1875), Lochinvar (1907), Beresfield (1947), Rutherford (1961) and parts of Raymond Terrace (1853), Branxton (1870) and Cessnock (1890s). In 1828 the Colony of New South Wales had about 36,600 European residents, two thirds in the County of Cumberland, one third living in Sydney. Wallis Plains had a total population of 1,610, half the population of Counties Northumberland and Durham and 4.4% of the colonial population. Overall Population Total Male Female No % of Col No % of No % or Pop Pop Pop Colony 36,598 100 27,611 75.4 8,987 24.6 North & Dur 3,225 8.8 2,766 85.8 459 14.2 Wallis Plains 1,610 4.4 1,372 85.2 238 14.8 Religious Affiliation (Gender breakdowns not available at most levels and some people are not identified) Colony Northumberland Wallis Plains Region and Durham Males Females Total Catholics 11,256 30.7 1,063 38.4 539 34.1 73 4.6 612 (38.7) Other 25,352 69.3 2,162 61.6 811 51.2 160 10.1 971 (61.3) The “Others” are overwhelmingly Protestant, predominantly Anglican. 3 The Census provides population figures but a sample (not a statistically random sample but all those with surnames beginning with C - 84 or 14%), was looked at using the resources (mostly online) of Ancestry, the State Archives, Trove and a number of other local websites. Very little demographic change occurred in the Colony in the period 1820 to 1835 except for a tripling of the overall population. 3 Journal of the Australian Catholic Historical Society Within the Colony were 11,256 Catholics (30.7%). Only 612 Catholics (38.7% of the total population of the region or 5.5% of the Colony’s Catholic population) lived within Wallis Plains. Other than some clustering around Maitland township they were very thinly spread on landholdings across an area of some 3,000 square kilometres. Given the small numbers and wide spread of the Catholics it is highly unlikely that many opportunities would have existed for Catholics to gather in community even if they had been so minded. These very small numbers mean we have to seriously question the presence of a community. The very idea of Catholics gathering for any reason was viewed with suspicion and discouraged. There was antipathy towards Catholicism as a religion and towards Catholics as individuals and as a group. This antipathy is best illustrated by the damning indictment of Governor Brisbane in the early 1820s: .every . Murder or diabolical Crime, which has been committed in the Colony since my arrival has been perpetrated by Roman Catholics . And this I ascribe entirely to their barbarous ignorance and total want of education, the invariable companions of bigotry and Cruelty, as well as the parent of Crime . they are benighted and bereft of every advantage that can adorn the mind of man 4. There are three distinct elements to Brisbane’s indictment: class; ethnicity; and, religion. Each needs to be examined to better understand the vehemence of his statement. Civil Status: Numbers Colony Wallis Plains Region Wallis Plains Catholics Male Female Total Male Female Total Male Female Total Convict 14,155 1,573 15,728 751 33 784 337 11 348 Emaci- 6,137 1,394 7,531 359 44 403 166 21 187 pist Born in 4,479 4,254 8,733 108 98 206 24 30 54 Colony Came 2,846 1,827 3673 142 58 200 12 11 23 Free 4 Quoted in Patrick O’Farrell, The Catholic Church and Community in Australia: A History, Nelson, Melbourne, 1977. P9. 4 The Catholics of Wallis Plains 1820 -1835 Civil Status: Percentages of Population Colony Wallis Plains Region Wallis Plains Catholics Male Female Total Male Female Total Male Female Total Convict 38.7 4.2 42.9 47.1 2.1 49.2 55.1 1.9 57.0 Emaci- 16.8 3,8 20.6 22.5 2.7 25.2 27.1 3.4 30.5 pist Born in 12.2 11.6 23.8 6.8 6.2 13.0 3.9 4.9 8.8 Colony Came 7.7 5.0 12.7 8.9 3.6 12.5 1.9 1.9 3.8 Free Essentially there were four civil classes within the colony.
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